The Dictionary of Christian Art, now rebranded in the best-selling Oxford Paperback Reference series, is a unique and fascinating exploration of the art and architecture that has been influenced and inspired by biblical stories and Christian history and beliefs. The Dictionary combines general essays on the periods and styles important in the history of Christian art with lots of shorter entries that describe specific works, artists, themes, and visual images, and which give the reader practical guidance on where in Europe to locate the works described. Among the many features of this dictionary are: detailed essays on periods and styles in art and architecture, including Byzantine, Renaissance, Baroque; general background to the Old and New Testaments, and to Christian tradition and beliefs; forms of art influenced by Christianity, such as illuminated manuscripts, stained glass; artists and architects and their works, for example Fra Angelico, Donatello, Pugin, and many others; and places and buildings, including Assisi, Roma, St Paul’s, the Sistine Chapel. There are also descriptions and explanations of features of Christian churches, significant saints, popes, saints, and rulers, and a glossary of Architectural Terms and detailed bibliography.
Greg Ganssle has produced the most fun and readable introduction to philosophy of religion I have ever encountered. His target audience runs from high school seniors to introductory college students, and I can say that I have enjoyed teaching an introductory philosophy course using this book. He presents the issues in a clear-headed way while drawing readers in with fun examples and humor. After arguing for the value of thinking through philosophical questions in a reasonable way, Ganssle argues for open-mindedness in the sense of not being so sure of your views that you are not open to reason, but he also dismisses the idea that we must be neutral or that we must not make exclusive truth claims. Open-mindedness does not require having no views in those ways. I especially like seeing this in a book designed for younger students unfamiliar enough with philosophy to need some kind of way of heading off the simplistic kind of relativism that many students of philosophy find themselves stumbling over. The main body of the work considers philosophical arguments for and against the existence of God. ~ Parableman @ Amazon.com
Evolution by natural selection, the central concept of the life’s work of Charles Darwin, is a theory. It’s a theory about the origin of adaptation, complexity, and diversity among Earth’s living creatures. If you are skeptical by nature, unfamiliar with the terminology of science, and unaware of the overwhelming evidence, you might even be tempted to say that it’s “just” a theory. In the same sense, relativity as described by Albert Einstein is “just” a theory. The notion that Earth orbits around the sun rather than vice versa, offered by Copernicus in 1543, is a theory. Continental drift is a theory. The existence, structure, and dynamics of atoms? Atomic theory. Even electricity is a theoretical construct, involving electrons, which are tiny units of charged mass that no one has ever seen. Each of these theories is an explanation that has been confirmed to such a degree, by observation and experiment, that knowledgeable experts accept it as fact. That’s what scientists mean when they talk about a theory: not a dreamy and unreliable speculation, but an explanatory statement that fits the evidence. They embrace such an explanation confidently but provisionally — taking it as their best available view of reality, at least until some severely conflicting data or some better explanation might come along.
Charles Darwin was shy and meticulous, a wealthy landowner with close friends among the Anglican clergy. He had a gentle, unassuming manner, a strong need for privacy, and an extraordinary commitment to intellectual honesty. As an undergraduate at Cambridge, he had studied halfheartedly toward becoming a clergyman himself, before he discovered his real vocation as a scientist. Later, having established a good but conventional reputation in natural history, he spent 22 years secretly gathering evidence and pondering arguments—both for and against his theory—because he didn’t want to flame out in a burst of unpersuasive notoriety. He may have delayed, too, because of his anxiety about announcing a theory that seemed to challenge conventional religious beliefs—in particular, the Christian beliefs of his wife, Emma. Darwin himself quietly renounced Christianity during his middle age, and later described himself as an agnostic. He continued to believe in a distant, impersonal deity of some sort, a greater entity that had set the universe and its laws into motion, but not in a personal God who had chosen humanity as a specially favored species. Darwin avoided flaunting his lack of religious faith, at least partly in deference to Emma. And she prayed for his soul.
I will sketch an argument that if we follow St. Augustine in seeing the cosmos —i.e., the sum total of all created existence—as a work of art, then we have good reason to be sceptical of the judgment that there are gratuitous evils. I will do so by stating several features of works of art each of which, when transferred to the case of the cosmos, makes it difficult to conclude that any evil we see is gratuitous. However this account does not undercut the religious claims that from the goodness of things in the universe we can tell something about God’s goodness. Paradoxically, evil does not give a strong argument against the existence of God, but good might give a strong argument in favor of it.
Is truth knowable? If we know the truth, must we hide it in the name of tolerance? Cardinal Ratzinger engages the problem of truth, tolerance, religion and culture in the modern world. Describing the vast array of world religions, Ratzinger embraces the difficult challenge of meeting diverse understandings of spiritual truth while defending the Catholic teaching of salvation through Jesus Christ. “But what if it is true?” is the question that he poses to cultures that decry the Christian position on man’s redemption. Upholding the notion of religious truth while asserting the right of religious freedom, Cardinal Ratzinger outlines the timeless teaching of the Magisterium in language that resonates with our embattled culture. A work of extreme sensitivity, understanding, and spiritual maturity, this book is an invaluable asset to those who struggle to hear the voice of truth in the modern religious world. ~ Product Description
The problem of evil has challenged religious minds and hearts throughout the ages. Just how can the presence of suffering, tragedy, and wrongdoing be squared with the all-powerful, all-loving God of faith? This book gathers some of the best, most meaningful recent reflections on the problem of evil, with contributions by shrewd thinkers in the areas of philosophy, theology, literature, linguistics, and sociology. In addition to bringing new insights to the old problem of evil, Christian Faith and the Problem of Evil is set apart from similar volumes by the often-novel approaches its authors take to the subject. Many of the essays pursue classic lines in speculative philosophy, but others address the problem of evil through biblical criticism, the thought of Simone Weil, and the faith of battered women and African American slaves. As a result, this book will interest a wide range of readers. Contributors: Paul Draper, Eduardo J. Echeverria, Laura Waddell Ekstrom, Stephen Griffith, Del Kiernan-Lewis, Richard T. McClelland, Barbara Omolade, Richard Otte, Alvin Plantinga, John R. Schneider, Robert Stanley, Peter van Inwagen, Carol Winkelmann, and Keith D. Wyma.
Habermas, who has written several apologetic works on the resurrection, and Licona, a speaker and budding New Testament scholar who was once Habermas’s student, offer a comprehensive and far-reaching argument for the historical veracity of Christ’s resurrection. In fact, at times it is too far-reaching, as when the authors digress into refutations of Mormonism, alien activity and Elvis sightings; this book would be much improved if it had been trimmed by about a third. Many evangelicals will appreciate the authors’ broad evidentiary claims and marshaling of historical, theological, archaeological, biomedical and literary data to support their belief in the resurrection. Yet despite its strong content, the book is poorly written, and is organized in a workmanlike outline format that seems more appropriate for a seminary
lecture than a seamless book. A closing chapter offers practical tips for evangelical Christians who wish to share their faith with others. ~ Publishers Weekly
Don’t be evil. We believe strongly that in the long term, we will be better served — as shareholders and in all other ways — by a company that does good things for the world even if we forgo some short term gains.
Because she is widely regarded in the field of contemporary philosophy of religion, Linda Trinkaus Zagzebski’s latest book will be a major contribution to ethical theory and theological ethics. At the core of her work lies a new form of virtue theory based on the emotions. Distinct from deontological, consequentialist and teleological virtue theories, this theory has a particular theological Christian foundation. ~ Product Description • “Well-written and cogently argued, this is an important text… Agree or disagree with Zagzebski’s arguments, most readers will profit from this fine work.” ~ J.A. Colombo, University of San Diego